| 1. Linguistic Exegesis The narrative begins with kai {Καὶ | kaí} ‘and’, linking to the preceding account. The temporal phrase meth hemeras hex {μεθ’ ἡμέρας ἓξ | meth hē-MÉ-ras héx} places the event six days after the prior scene, foregrounding chronology. The verb paralambanei {παραλαμβάνει | pa-ra-lam-BÁ-nei} ‘he takes along’ assigns agency to ho Iesous {ὁ Ἰησοῦς | ho Iē-soûs}, marking the initiation of movement with a coordinated series of objects: ton Petron {τὸν Πέτρον | tón PÉ-tron}, kai Iakobon {καὶ Ἰάκωβον | kaí IÁ-kō-bon}, kai Ioannen {καὶ Ἰωάννην | kaí Iō-ÁN-nēn}, apposed to ton adelphon autou {τὸν ἀδελφὸν αὐτοῦ | tón a-del-PHÓN au-TOÛ}, specifying familial relation. The subsequent verb anapherei {ἀναφέρει | a-na-PHÉ-rei} ‘he brings up’, linked by kai {καὶ | kaí}, shifts focus to ascent, with autous {αὐτοὺς | au-TOÚS} as the collective object. The goal phrase eis oros hypselon {εἰς ὄρος ὑψηλὸν | eis Ó-ros hyp-sē-LÓN} emphasizes the mountain’s elevated status. The adverbial kat idian {κατ’ ἰδίαν | kat i-DÍ-an} conveys seclusion. In rendering the text, the two-step verbal sequence and the temporal fronting have been preserved to maintain narrative tension and the thematic emphasis on intentional, private revelation. |